Essence of Jainism

SR No.: 001537
Original Sutra Author: N/A
Author: Sukhlal Sanghavi
Publisher: L D Indology Ahmedabad
Publication Year: 1988
Total Pages: 228
Language: English
Classification: Book_English, Philosophy, & Religion
File Size: 12 MB

Page 192

168
Essence of Jainism
the Madhyama-protipadā vision of Buddha are special visions. Jain pbilosophy is typical amongst Indian philosophies; it is a special cult at the same time. A special vision therefore of its promul. gators and principal saints must lie at its root. This vision is non-absolutism. Jaip philosophy, conduct, everything is planned and laid down on the basis of non-absolutism. We can even state that non-absolutism is the only test of ascertaining and evaluating Jain thought and conduct from countless thoughts and modes of tehaviour.
(Darsan aur Cintan, pt. 2, p. 149.] Vision of on-absolutism in oth ir Philosophies
We all know that Buddha knows himself as Vibhaj yarādi. Even Mahāvīra is koown by the same word in the Jain Āgamas. The word means laying down of truth and untruth after proper ana'yr sis and the proper co-ordination of trutbs arrived at. Non-absolutism is the other nomenclature of Vibhajyavada because partial or one-sided points of view stand rejected by it. Madh yama-mārgathe middle path is more ingrained in place of Vibha jyavada in the Buddhist tradition. Different points of view of different thinkers stand under consideration in non-absolutism even though extremes are rejected by it. That is the reason why we see that even in philosophies like Nyāya, Samkbya-Yoga and Mimāmsā we find narration with the use of the word 'Anekānta'. The famous commentator Vātsyāyana on the Nyāyasūtra of Akşapāda 2.1.15-16 narrates statements that clearly indicate non-extremism. He has reflected Vibhajyavada in his statement-यथादर्शनं विभागवचन. If we examine carefully the whole process of philosophical thinking in Sāmkhva philosophy, it will be found that it is narrated from the point of view of non-absolutism. If one reads carefully the commentary on the sūtra 3.13 of the Yoga philosophy and the analysis Tattvavaišāradi, one will througbly grasp the Anekānta vision of SamkhyaYoga philosophy. Kumārila too has made use of the view of nonabsolutism in his philosophical system in his šiokavārtika and clsewhere. Several isms like Kevaladvaita, Viģistadvaita, Dvaitā. dvaita, Suddhadvaita etc, take the help of the Upanişads only, but